things soever the Father doeth, these also doeth the Son likewise." It is evident, therefore, that the expression, "I can of mine own self do nothing," must be understood as spoken by Christ in his mediatorial character; and this is put beyond a doubt, by the words immediately following; "Because," he adds, "I seek not mine own will, but the will of the Father, who hath sent me." Further, he who said, "I can of mine own self do nothing," is declared by St. Paul, to be "head over all things," and as "able to subdue all things unto himself."

Of the same nature as the preceding is that assertion of our Saviour, "my Father is greater than I ;”—evidently meaning that, as man, he was inferior to the Father; or, as a mediator, he possessed less power, inasmuch as "he who sendeth is greater than he who is sent." For he elsewhere says "I and my Father are ONE;" and in this discourse, when "Philip saith unto him, show us the Father," Jesus replied,"He who hath seen me hath seen the Father; believest thou not that I am in the Father, and the Father in me ?" But it is unnecessary to multiply proofs on this subject, as it must appear abundantly evident, to every impartial mind, that our blessed Lord sometimes spoke in his human, or mediatorial, and at other times in his divine character. We shall endeavour to show, that all the peculiar names, titles, attributes, and works of God, are, in scripture, ascribed to Christ; and that we have both the precepts of scripture, and the examples of holy men, and of an

* Ephes. i. 22. Phil. iii. 21.

† John xiv. 8-10

gels, for paying him religious worship and adora

tion.

We are first to show, that the peculiar names and titles of Jehovah are given to Jesus Christ. To begin with that remarkable prediction of the evangelical prophet Isaiah, when, foretelling the birth of the Messiah, he breaks forth into that sublime strain, "Unto us a child is born, unto us a Son is given, and the government shall be upon his shoulder; and His name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of peace.' 19* Can words be more explicit than these? Or is language capable of asserting the divinity of the Messiah in any stronger terms? Observe the exalted titles which are here given him; titles which it would be blasphemy to give to any created being; "His name shall be called," not only "Wonderful, Counsellor, the Prince of peace ;" but "the MIGHTY GOD-the EVERLASTING FATHER."

The same evangelical prophet, when predicting the miraculous birth of a Saviour, says, They shall call his name Immanuel, which being interpreted, is God with us." And, in fortelling the blessings of gospel times, he commands that the hearts of men be made ready to receive their coming Redeemer; "Prepare ye the way of the Lord, make straight in the desert a highway for our GOD." But passing by the numerous other passages to be found in the scriptures of the old testament, equally clear and satisfactory on this point, let us turn to those of

* Is. ix. 6.

† Comp. Is. vii. 14. with Matt. i. 23, and Is. xl. 3. with Matt. iii. 3.

the new, where the names and titles of Jehovah are so frequently given to Christ, that we are only at a loss how to arrange them in a regular and connected order.

The very commencement of St. John's gospel contains a most unequivocal declaration of our Lord's divinity; "In the beginning was the Word, and the Word was with God, and the Word was God." Now we would appeal to any unprejudiced mind, whether the apostle would ever have made use of an expression like this, if the Person spoken of had been no more than a creature,— or if he had not been "one with the Father, very and eternal God?" If St. John believed that Jesus Christ was a mere man, it was certainly a most unguarded expression, and altogether inconceivable in an inspired writer, to say that "He was in the beginning," before all time, even to all eternity, "with God," and that "He was God." Such an assertion, therefore, from such authority, must be considered as a direct and positive evidence of the divinity of our beloved Redeemer; more especially when we find the same apostle, in another place, asserting in like terms, that "Jesus Christ is the TRUE GOD and eternal life."*

So numerous are the other texts of the New Testament, in which the name of God is expressly given to Christ, that we shall only notice, and that very briefly, a few of them. St. Paul repeatedly calls him "our God and Saviour;"-and "our GREAT GOD, and Saviour Jesus Christ." And he further tells us that "GOD was mani

* John v. 20.

Tit. ii. 10, 13. 2 Pet. i. 4. 2 Tim. iii. 16. 2 Cor. v. 19. John xiv. 11. Heb. i. 8. Acts x. 36, Rom. ix. 5.

fested in the flesh;" that "GOD was in Christ, reconciling the world unto Himself;" equivalent to the declaration of our Saviour, “I am in the Father, and the Father in me." Again, "unto the Son, He, (i. e. the Father,) saith, thy throne O GOD, is for ever and ever!"

Thus, we consider the truth of our first proposition. clearly and conclusively established; viz. that the peculiar names and titles of Jehovah are given to Jesus Christ. And if it be objected that the term gods is sometimes applied in scripture to holy men, and to angels, the answer is easy; for admitting that angels and even men are called gods, by way of eminence, yet the adorable name God, in the singular, is never, we believe, applied but to one, or all, of the three persons of the ever-blessed Trinity, the Father, the Son, and the Holy Ghost. But to our Saviour this name is given with the most exalted epithets. In order to remove every doubt of the divinity of his person, he is, as we have seen, repeatedly called, not merely God; but "the great God;""the Mighty God;" "the True God;"" the Lord of all" and "over all, GOD BLESSED FOR EVER.

The attributes of Jehovah are given to Jesus Christ. Eternity is an attribute, which can belong to none but God, yet is it ascribed to Christ,* for one of the names given him in the prophecy of Isaiah, is "the Everlasting Father," or, "The Father of Eternity." The Prophet Micah represents the "Ruler in Israel," or the Messiah,

* Is. ix. 6.

John viii. 58.

Mic. v. 2. 1 John v. 20. Col. i. 17. Heb. i. 8.
Rev. i. 8. xxii. 13, and Is. xliv. 6.

D

as one whose goings forth have been from old, "from everlasting." St. John calls him "Eternal life." St. Paul says that "He is before all things;" that "his throne is for ever and ever." And Christ asserts his own eternal existence in those emphatic words,

66

Before Abraham was, I am." He reveals himself to his beloved disciple, St. John, in that sublime declaration, "I am Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, the Almighty;" and, in numerous other instances, he declares himself to be the first, and the last." All which passages, taken together, abundantly prove that he is the Eternal God, "besides whom there is none other."

Omnipotence is ascribed to Christ.* In his revelation to St. John, he calls himself "the Almighty;" and elsewhere he is said to be "The Power of God;" "Lord of all;" "God over all;" and "able to subdue all things unto himself." "All power is given unto him, in Heaven and in earth :" and "what things soever the Father doeth, these also doeth the Son likewise." He is "the blessed, and only Potentate, the King of Kings and Lord of Lords ;" whose "dominion" shall extend "from sea to sea, and from the river unto the ends of the earth." Omniscience is also ascribed to him.† St. Paul calls him "the wisdom of God;""neither is there any creature that is not manifest in his sight." St. John tells

Rev. i. 8. 1 Cor. i. 24. Rom. ix. 5. Acts x. 36. Phil. iii. 21. Matt. xxviii. 13. John v. 19. 1 Tim. vi. 15. Rev. xvii. 14. xix. 16. Ps. lxxii. 8.

† 1 Cor. i. 24. Heb. iv. 13. John ii. 25. x. 15. xvi. 30. & xxi. 17.